Friday, January 31, 2014

Liturgy: theologically or historically-based? Discuss

I really should learn to think before I speak some days, especially when it comes to theology. I seem to have this ability to make one line statements that although there is grounding for them within my head, that grounding isn't expressed in the any shape or form in my statement, or in any supporting argument I try to cobble together afterwards. In the past few weeks, I have done this twice when in conversations regarding liturgy.

So let's take yesterday's one-liner: "None of our liturgy is theologically-based!"
Really!!! What was I thinking? Not what came out of my mouth, that's for sure! Of course there is theological basis to liturgy, if there wasn't why are we still arguing over the words that are said in the Eucharist and the meaning they express. In my dissertation I have written that within my own tradition the way we teach doctrine to the masses is primarily through our liturgy. Liturgists and hymn-writers over the centuries have wrestled with theology in an attempt to lead the people of God in worship that gives glory to God and will edify them. So why did I come out with such a throw away statement?

Someone raised the question of the 'Lord's Prayer' and why we think it is an important element to be included in our liturgy. None of us present really had an answer other than saying that it was the prayer that Jesus taught us so it must be important. But it hasn't always been there religiously in our liturgical structure and for the person who raised the question, in the church tradition they had grown up in it had never been or perceived to be an essential part of their liturgy.

My only answer is history. Now, I could be making this response because my dissertation, which just happens to focus on liturgy, is heavily weighted on the side of Church History. But as I have looked at and mapped the change in the liturgy of my own tradition since the Reformation, there have been moments during our history where we have thrown most of what we would call liturgy out of the window as we have rebelled against the establishment. It has been events that have happened in the church local, national, and universal that have driven liturgical change. I'm not discounting theology's role in this, because engagement with Scripture and theology has happen which have caused liturgical movement. But how often to we actually theologically question what is in the basic liturgical structure that many of our churches follow? How often is our response to the question "why do we say one type of prayer here and another type there", "just because-that's how we've always done it".

I am finding myself riling these days when I hear people using the response 'it's because I'm a non-conformist' to why they do or do not do something. Yes, maybe the non-conformist movement does has the feel at times like 'throwing the baby out with the bath water' because we can, but there were theological reasons behind it initially. People took time to theologically reflect on the situation before they made their response.

So I guess that is where my one-liner came from. To me there is a sense that we don't always theological think through our liturgy anymore, we just do it this way because that is how it has been done for generations. Our liturgy has become more historically-based, although it has its roots in theology, just theology that is forgotten.

7 comments:

  1. Predictable response from a historian, but...
    All our liturgy is historically contingent. The fact that we include something is because someone once thought that it would be an important thing to include, and they did that because of a particular circumstance, for which they felt a theological response was needed.

    So when you say the theology has been forgotten, perhaps it would be more accurate to say that the theological response to the historical contingency has been forgotten, but the theology itself manifests itself in other ways.

    For example, few people know much about the early church councils that led to the Nicene Creed, but an understanding that Jesus was 'born and not made' is a widespread belief in the wider Christian Church.

    Interesting stuff...! :)

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  2. This leaves me asking why do you teach 'doctrine' rather than theology to 'the masses'? They think and have opinions about many things so why not help them to do the same with their religion? Maybe then all liturgy would be theologically based.

    [Thus spake the grumpy old man ;o)]

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    1. I should point out, grumpy old man(!), that 'doctrine' IS theology, perhaps even in the purest sense, of being 'knowledge of God' and so any notion that teaching doctrine is not teaching theology is fallacious, in my opinion. Perhaps it depends on what you mean by doctrine - and I'm aware that this could be part of a wider conversation you two are having that is not taking place online - but doctrine in the sense of teachings and beliefs about God is part of what the liturgy is about, and therefore what theology is.

      I'm not equating all of these things, but they are all intimately related, and 'the masses' - in so far as they are helped to understand the historical contingencies of their liturgies - are well able to interpret and deal with these things.

      But this is part of a wider issue, I think: churches tend NOT to educate, meaning that people in the pews often reify their practice without understanding it. This is because education is seen as something that Sunday School children need, but not adults, which is just completely wrong! Adults need it more than the kids!!

      By coincidence (heehee!) I happen to have written about a related issue, which you may find interesting http://ahh.sagepub.com/content/10/3.toc (sorry, behind a paywall - one of the last things I ever wrote that is - let me know if you can't get at it and I'll send you a photocopy).

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    2. So this is why we're taught 'Doctrine' rather than 'Theology'. It is through our grappling with doctrine do we truly start to think theologically and engage with theology. Just how do I translate that to possibly just an hour once a week, I have yet to figure, but I guess this is now my lifetime's work!

      Thanks again Michael, I've added your paper to my reading list.

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    3. It's worth remembering that you don't have to cover EVERYTHING in one hour EACH week! And I would argue that sermons are not the best way to go in any case. For real inspiration on this kind of thing, have a look at some of the work Ian Fraser (yes, another Iona Member, the longest-lasting Member we have now, he was telling me recently, since he joined in 1942!). I would be happy to lend you one or two of his things if you like - get a postal address to me (Mike has my email) and I can post something to you.

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  3. oops, incomplete sentence: "some of the work Ian Fraser carried out in Base Communities"!

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